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Thematische Bibliographien / Ockenga

Auswahl der wissenschaftlichen Literatur zum Thema „Ockenga“

Autor: Grafiati

Veröffentlicht am 25. Juli 2024

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Zeitschriftenartikel zum Thema "Ockenga"

1

Lowenfels, A., P. Maisonneuve und B. Palys. „Re: Ockenga et al.-mutations of cystic fibrosis gene in patients with pancreatitis“. American Journal of Gastroenterology 96, Nr. 2 (Februar 2001): 614–15. http://dx.doi.org/10.1111/j.1572-0241.2001.03580.x.

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2

Lowenfels, A. „Re: Ockenga et al.—mutations of cystic fibrosis gene in patients with pancreatitis“. American Journal of Gastroenterology 96, Nr. 2 (Februar 2001): 614–15. http://dx.doi.org/10.1016/s0002-9270(00)02373-x.

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3

Krabbendam, Hans. „The Surprising Work of God: Harold John Ockenga, Billy Graham, and the Rebirth of Evangelicalism“. Church History and Religious Culture 91, Nr. 3 (01.11.2011): 603–5. http://dx.doi.org/10.1163/187124111x610043.

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4

Armstrong, Chris R. „The Surprising Work of God: Harold John Ockenga, Billy Graham, and the Rebirth of Evangelicalism - By Garth M. Rosell“. Religious Studies Review 35, Nr. 3 (September 2009): 202. http://dx.doi.org/10.1111/j.1748-0922.2009.01371_17.x.

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5

Dochuk, Darren. „The Surprising Work of God: Harold John Ockenga, Billy Graham, and the Rebirth of Evangelicalism. By Garth M. Rosell. Grand Rapids, Mich.: BakerAcademic, 2008. 270 pp. $19.99 paper.“ Church History 78, Nr. 3 (21.08.2009): 699–701. http://dx.doi.org/10.1017/s0009640709990278.

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6

Vajko, Robert J. „The Surprising Work of God: Harold John Ockenga, Billy Graham, and the Rebirth of Evangelicalism. By Garth M. Rosell. Grand Rapids, Michigan, US, Baker Academic 2008. Pp. 268. $19.99.“ Mission Studies 29, Nr. 1 (2012): 132–33. http://dx.doi.org/10.1163/157338312x645011.

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7

Krabbendam, Hans. „Garth M. Rosell, The Surprising Work of God: Harold John Ockenga, Billy Graham, and the Rebirth of Evangelicalism. Baker Academic, Grand Rapids, MI 2008, 288 pp. ISBN 9780801035708. US$19.99.“ Church History and Religious Culture 91, Nr. 3-4 (2011): 601–3. http://dx.doi.org/10.1163/18712411-1x610043.

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8

Morganstein, Joshua. „The Handbook of Health Behavior Change Edited by Kristin A. Reikert, Judith K. Ockene and Lori Pbert“. Psychiatry 79, Nr. 1 (02.01.2016): 95–96. http://dx.doi.org/10.1080/00332747.2016.1151319.

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9

Broos, Ben. „Gerrit van Loo, voogd van Saskia, zwager van Rembrandt“. Oud Holland - Quarterly for Dutch Art History 122, Nr. 1 (2009): 43–63. http://dx.doi.org/10.1163/187501709788745175.

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AbstractDuring the six years before her marriage in 1634, Rembrandt's wife, Saskia Uylenburgh, lived in Sint Annaparochie (Het Bildt) with her sister Hiskia and her guardian, the town clerk Gerrit van Loo (ca 1580-1641). The Memorijen by Dirck Jansz. (ca 1579-1636) provide insight into the particulars of daily life in this Frisian county. Gerrit lived in comfort in the Regthuys, where Rembrandt's wedding celebration would later take place (fig. 1). In 1627 Gerrit, a widower, married Hiskia Uylenburgh, daughter of Rombertus Uylenburgh, a former mayor of Leeuwarden (fig. 2). Gerrit's first son was named Rombertus after his late grandfather. Johannes Maccovius (fig. 3), a Franeker professor, was witness to the baptism.In 1632, riots broke out in Het Bildt and Gerrit's family fled to Leeuwarden, taking Saskia with them. That was a turning point in her life. It was then that she probably first met her cousin Hendrick Uylenburgh, who ran a branch of his art dealership there. He had paintings by and after Rembrandt for sale there, including a 'Head of an Oriental Woman', which was also a portrait of Hendrick's wife, Maria van Eyck (fig. 4). Saskia decided to visit Maria and Hendrick in Amsterdam, and also looked up their cousin Aeltje Uylenburgh, who sat for a portrait by Rembrandt in 1632, when she was 62 years old (fig. 5). While in Amsterdam, Saskia met the painter at her cousin Hendrick's home. Three days after the baptism of Gerrit's daughter Sophia on 5 June 1633, Saskia became engaged to Rembrandt in Sint Annaparochie. It was then that Rembrandt drew her in silverpoint on parchment (fig. 6). Recent physical examination has demonstrated that the drawing of Saskia and the inscription beneath it were done at the same time and with the identical implement.After the death of her sister Antje in November of 1633, Saskia lived in Franeker with her brother-in-law, the widower Maccovius. Rombertus Ockema, the son of her oldest sister Jelcke, was studying in Franeker at the time. In his album amicorum, this nephew kept a calendar of all the Uylenburgh dates of death. This is concrete evidence for the close ties within this family, which meant more to Rembrandt than his own relatives from Leiden. In connection with her engagement to Rembrandt, Saskia requested and received a declaration of majority (venia aetatis). In March of 1634, Saskia's godmother, Sas Uylenburgh, passed on in Leeuwarden. She had earlier made Jelcke her heiress, instead of her goddaughter Saskia. The family took legal steps to challenge this decision, with Gerrit representing Saskia as 'curator'. He was repeatedly to fill this role later on, even when he was no longer her guardian.Presumably Saskia remained in Friesland from the time of her engagement until her wedding on 22 June 1634. Rembrandt did not even know her exact address. He engraved her portrait in what appears to be bridal dress (fig. 8). One month later, Rembrandt gave power of attorney, via a Rotterdam notary, to Gerrit van Loo, so that he could collect outstanding debts for Saskia in Friesland. In similar fashion, Gerrit organized the sale of a family farm for Saskia cum suis in 1634. In 1635, Saskia (visibly pregnant and therefore probably accompanied by Rembrandt) was witness to the baptism of Gerrit's fourth child, Antje (fig. 9).When Saskia drew up her first will in 1635, Hiskia was to be compensated for services rendered with a generous bequest. In 1638, Gerrit once again assisted Saskia with the sale of a farm, 'Ulenburghs Sate' in Nijemirdum. The legal proceedings against Jelcke over the inheritance of aunt Sas apparently turned out well; Hendrick Uylenburgh and Rembrandt wrote nearly identical letters to the notary in Leeuwarden, demanding their portion. Gerrit van Loo was one of the witnesses at the baptism of Titus on 22 September 1641. Gerrit passed away on 26 December of that year, as duly noted by cousin Ockema. In the spring of the following year, Saskia fell critically ill and had a second will drawn up. Once again, Hiskia was promised the bulk of her (greatly increased) fortune. Rombertus Ockema also recorded Saskia's death on 14 June 1642 (fig. 10).Rembrandt remained in touch with Gerrit's widow, Hiskia Uylenburgh, whom he turns out to have owed money in 1656. One year earlier, at the instigation of his father, Titus had altered Saskia's will to the detriment of her family. Titus married Gerrit's niece Magdalena van Loo in 1668. In his request for venia aetatis, he provided proof of his baptism, on which Gerrit van Loo is named as his former godfather. Beside Johannes Maccovius ('the professor') and François Coopal ('the commissioner'), Gerrit van Loo ('the secretary') turns out to have been the third brother-in-law to give meaning and colour to hitherto obscure aspects Rembrandt's life. They were the academics among Rembrandt's next of kin, all four alumni of Franeker University and longtime acquaintances.

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Wilson, Camilla M. „The Handbook of Health Behavior Change. Shumaker SA, Schron EB, Ockene JK, et al, eds. New York, NY, Springer Publishing Co Inc, 1990, hard-back, 474 pp, $49.95.“ Journal of Physical Therapy Education 10, Nr. 1 (1996): 45. http://dx.doi.org/10.1097/00001416-199601000-00024.

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Dissertationen zum Thema "Ockenga"

1

Ockenga, Johann [Verfasser], J. [Gutachter] Schölmerich und P. [Gutachter] Malfertheiner. „Molekulare Mechanismen von Pankreaserkrankungen / Johann Ockenga ; Gutachter: J. Schölmerich, P. Malfertheiner“. Berlin : Humboldt-Universität zu Berlin, 2003. http://d-nb.info/1207669482/34.

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2

Ockenga, Frank [Verfasser], Manfred [Akademischer Betreuer] Wittrock und Heinrich [Akademischer Betreuer] Ricking. „„Das ist (nicht) meine Aufgabe!“: Aufgabenredefinitionen von Sonderpädagoginnen und Sonderpädagogen in Beratungs- und Unterstützungssystemen sowie Mobilen Diensten im Förderschwerpunkt emotionale und soziale Entwicklung in Niedersachsen / Frank Ockenga ; Manfred Wittrock, Heinrich Ricking“. Oldenburg : BIS der Universität Oldenburg, 2019. http://d-nb.info/1200547349/34.

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3

Ockenga, Johann [Verfasser]. „Molekulare Mechanismen von Pankreaserkrankungen / von Johann Ockenga“. 2003. http://d-nb.info/968768059/34.

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4

Ocken, Michele [Verfasser]. „Nervenstimulation bei peripheren Nervenblockaden unter sonografischer Lokalisation / von Michele Ocken“. 2011. http://d-nb.info/1013607341/34.

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5

Ocken, Stephanie Anne-Marie [Verfasser]. „CD44-Expression bei experimentell induzierter Arthrose im Kaninchenmodell / vorgelegt von Stephanie Anne-Marie Ocken“. 2003. http://d-nb.info/971336261/34.

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6

Ocken, Stefan [Verfasser]. „Die bipolare Duokopf-Endoprothese zur Therapie von Schenkelhalsfrakturen : Ergebniskontrolle und metrische Erfassung der Kopfposition / vorgelegt von Stefan Ocken“. 1999. http://d-nb.info/960371273/34.

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Bücher zum Thema "Ockenga"

1

A, Carpenter Joel, Lindsell Harold 1913- und Henry, Carl Ferdinand Howard, 1913-, Hrsg. Two reformers of fundamentalism: Harold John Ockenga and Carl F.H. Henry. New York: Garland, 1988.

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2

Rosell, Garth. The surprising work of God: Harold John Ockenga, Billy Graham, and the rebirth of Evangelicalism. Grand Rapids, MI: Baker Academic, 2008.

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3

Rucker, Walter E., David W. Lowry und Earl G. Ockenga. Heath General Mathematics Lowry / Ockenga / Rucker 1985. Heath, 1985.

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4

Lindsell, Harold. Park Street Prophet: A Life of Harold John Ockenga. Wipf & Stock Publishers, 2015.

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5

Rosell, Garth M. Surprising Work of God: Harold John Ockenga, Billy Graham, and the Rebirth of Evangelicalism. Wipf & Stock Publishers, 2020.

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6

Rosell, Garth M. Surprising Work of God: Harold John Ockenga, Billy Graham, and the Rebirth of Evangelicalism. Wipf & Stock Publishers, 2020.

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7

Rosell, Garth M. Surprising Work of God: Harold John Ockenga, Billy Graham, and the Rebirth of Evangelicalism. Wipf & Stock Publishers, 2020.

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8

Surprising Work of God: Harold John Ockenga, Billy Graham, and the Rebirth of Evangelicalism. Baker Academic, 2008.

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9

The Surprising Work of God: Harold John Ockenga, Billy Graham, and the Rebirth of Evangelicalism. Baker Academic, 2008.

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10

Lindsell, Harold. Two Reformers of Fundamentalism: Harold John Ockenga and Carl F. H. Henry (Fundamentalism in American Religion, 1880-1950). Taylor & Francis, 1988.

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Buchteile zum Thema "Ockenga"

1

Hart, D. G. „Evangelicals, Biblical Scholarship, and the Politics of the Modem American Academy“. In Evangelicals and Science in Historical perspective, 306–26. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195115574.003.0015.

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Abstract In 1976, the famed year of the evangelical, Harold Lindsell dropped a bomb on a religious community relishing its notoriety. His book The Battle for the Bible addressed the increasingly disputed and disreputable doctrine of biblical inerrancy. While Lindsell, as well as Harold John Ockenga, who wrote the preface, thought the book was irenic, the second word of the title indicated that there were limits to how congenial discussions about the authority and meaning of Scripture would be. Indeed, the author wrote with a clear sense of alarm. “Those who call themselves evangelicals, “ Lindsell lamented, had departed markedly from a “viewpoint held by them for so long.”

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2

D'Elia, John A. „The Costs of Engagement (1963-1966)“. In A Place at the Table, 121–48. Oxford University PressNew York, NY, 2008. http://dx.doi.org/10.1093/oso/9780195341676.003.0005.

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Abstract In the midst of George Ladd’s successful and encouraging interaction with theologians and issues beyond traditional evangelical borders, he learned in 1963 that his magnum opus had been accepted by a major secular publisher. Finally, more than twenty years after he had begun his quest to make an important contribution on be half of evangelical scholarship, Ladd’s time had come. He was not above a little teasing. He wrote to Harold John Ockenga, then in his last few months as president of the seminary: “Now at last I have completed the major work which I had in mind twelve years ago, and have received word from Harper and Row that they will be happy to publish it.

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3

Balbier, Uta Andrea. „‘Communism Is a Religion That Is Inspired, Directed and Motivated by the Devil Himself’: Billy Graham’s Apologetics and the Cold War West“. In Defending the Faith, 141–59. British Academy, 2021. http://dx.doi.org/10.5871/bacad/9780197266915.003.0008.

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Anti-Communism constituted a core feature of Billy Graham’s preaching in the 1950s. In Graham’s sermons Communism did not just stand for the anti-religious thread of an atheistic ideology, as it was traditionally used in Protestant Fundamentalist circles, but also for its opposition to American freedom and Free Market Capitalism. This article argues that the term Communism took on significantly new meaning in the evangelical milieu after the Second World War, indicating the new evangelicals’ ambition to restore, defend, and strengthen Christianity by linking it into the discourse on American Cold War patriotism. This article will contrast the anti-Communist rhetoric of Billy Graham and other leading evangelical figures of the 1950s, such as Harold Ockenga, with the anti-Communist rhetoric used by early Fundamentalists in the 1910s and 1920s. Back then, Communism was predominantly interpreted as a genuine threat to Christianity. The term also made appearances in eschatological interpretations regarding the imminent end-times. The more secular interpretation of Communism as a political and economic counter-offer by evangelical preachers such as Billy Graham will be discussed as an important indicator of the politicization and implied secularization of the evangelical milieu after the Second World War.

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